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Quote by Dejan Stojanovic

“The main problem is not God or the Devil but a human being incapable of resolving affairs without “sinning.” The biggest source of continuous sinning and misunderstanding is not God’s word but a word uttered by a human being who sold it as God’s word. These and similar deceits throughout history are the highest forms of the enslavement of human beings, the highest forms of insincerity, and the highest forms of disrespect to a benevolent human being. Skillful and often evil human beings act (enjoy acting), using a benevolent God as the means for malevolent human causes. Even if the reasons were benevolent and often based on ethics, the ends did not justify the means. To trade the souls of millions of people in this life, not in an afterlife, to accomplish either political goals or to provide grounds for easier rule, “ethics” and “legislature” are the best examples of evil will that can be best described as inspired by the “Devil” itself.”

Quote by Dejan Stojanovic

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Dejan Stojanovic
Dejan Stojanovic

Dejan Stojanovic, born on March 11, 1959, is a Serbian poet known for his profound emotions and unique style in his poetry, which has won the hearts of readers worldwide. more

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“The omnipotent God, regardless of free will, would predict the Devil himself and save not the human race but himself from this possibility, which undermines his omnipotence. No Devil can exist as a creation of God unless intended by God. If God did not intend the Devil, then it either does not exist or is God himself. Nothing in the universe, even evil, can be ascribed to anything else except God. No Devil can accept the world’s sins, which are God’s sins. No Devil can sacrifice himself for the sins of the world or human beings, which are ultimately God’s sins. If the Devil would be offered, or serve as an excuse and scapegoat, for the world’s sins or human sins, which are, ultimately, God’s, then the Devil’s sacrifice would exceed in nobleness God’s benevolence and again prove that the Devil is a higher Being who must pay a higher price than God for the existence of all.”

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“God is even what we hate in him. There is more goodness in the Devil than there could be evil in God. God and the Devil are the same. Both are words that describe the same thing. The act of creating is more devilish than anything else. Maybe the creation itself is the primordial sin for which we all pay the price. Maybe Eve did not commit the original sin but the Devil-God himself. Maybe God-Devil himself wanted the fruit of knowledge, the fruit of creation. Perhaps he challenged the absolute peace of the Absolute, the absolute peace of nothingness. Maybe the original sin stems from this provocation of the Absolute Being. Perhaps the absolute emptiness, the ultimate Garden of Eden, was disturbed by this interference, and God threw a challenge into the face of nothingness and the face of the Absolute. And maybe for this sin (God’s rebellion), the Absolute Father, the Absolute Being, had to expel God from the absolute garden of peace and Paradise into the Hell of Existence, the Hell of Life.”

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“Who is the first rebel, the first warrior, the first sinner? Who disturbed the first and universal peace of the Absolute? God himself. Who pays the price of the original sin of God himself, not Adam’s sin? The world itself. The Devil is all we don’t recognize in ourselves. God is all we don’t understand. But what we don’t understand, we ascribe to the Devil. Evil is what we don’t recognize, and what we don’t recognize, we don’t understand. If God is the Creator, his only legitimate son is the World (Christ can only be a grandson, among myriad others in the Universe). But God and the World are the same. Since God is the World, through the World, God creates and recreates himself—the God-World.”

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“Existence is the noblest task for the noblest being. There is no real existence without real life. Real life is impossible in absolute comfort and perfection. Absolute perfection and comfort in real life, or of real life, would undermine its value. The value of life is manifested, among other things, through the efforts of every single being in a universal scheme of things. Without effort and action, there would be no real beauty, and even if there were real beauty, this beauty would be less beautiful because we would take it for granted; it would be too easy and, therefore, less enjoyable.”

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“The highest beauty is life itself. The measure of life is not suffering but existing. The purpose of existence is life. The measure of existing is not absolute comfort but absolute strife for absolute beauty, absolute perfection. The hardship of life, even innumerable suffering, is proof of life as it is and not as it should be, according to us. We can only dream of producing a more perfect existence, a more perfect life, a more perfect eye or jaw, but we are incapable of making life. In this sense, we are incapable of judging, in absolute terms, what good or bad design is, and we are incapable of escaping a given reality, which we may improve and approve of but in no way disprove.”

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“Even if we create a better human eye (biologically), a better leg, a better heart, and a better jaw, this will prove nothing except our drive to continue and improve ourselves and live within the given frame. An idea of creation in terms of fundamental creation of what we see as the Universe (or anything in it) will always be beyond human reach. Whatever we create can only be the modification or mutation of whatever exists. We can explore our potential for novelty within scientific discoveries and arts and not in the realm of primordial original creation beyond human comprehension and reach.”

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“The logical question would follow: Is the purpose of reality an illusion? Or: What would it be if it were not an illusion? Before answering these questions, we would have to define reality and illusion in the best possible way. What is reality? What is illusion? Why can reality not be an illusion to be reality? Would the world be better if everything was literal in an obvious sense? We have to understand that the significant part of reality is its mystery. When reality becomes too real or evident on every level, without mystery, reality loses its purpose and becomes, perhaps, worse than an illusion in our usual sense of the word.”

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“We gradually arrive at the ethical question of better or worse, which must imply which reality is better or worse. Since this automatically becomes an ethical dilemma, it creates an aesthetic dilemma: Which reality is more beautiful? Or, must all reality, irrespective of all its potential and possible variations, unavoidably comply with or conform to some principle of beauty—the Law of Beauty—which must be the basis of harmony if reality inclines toward a comprehensible and intelligible form, order, and purpose.”

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“Everything that exists is not aware of its existence. Still, everything that exists is a product of some kind of idea (information, thought). Thinking does not equate to the whole existence but only to the existence of the thinking beings. Nonetheless, non-thinking beings still exist. Lack of thinking does not equate to non-existence. All beings—thinking and non-thinking—exist.”

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“The whole purpose of the Absolute is contained much more in the meaning of existence than in the existence itself, regardless of meaning. The meaning and purpose of existence is the experience of life. Therefore, we cannot apodictically state, as Schopenhauer, that the driving force of the whole Universe is the will (or energy) per any cost but rather the meaning. Not everything is aware of its existence and life, but it serves life as a whole.”

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